\u0130nsan topluluklar\u0131nda \u00f6z savunma<\/p>\r\n\r\n\r\n\r\n
\u00d6z savunmay\u0131 canl\u0131lar\u0131n varl\u0131klar\u0131n\u0131 korumak i\u00e7in g\u00f6sterdi\u011fi do\u011fal bir refleks etki-tepki olarak ele almak tek ba\u015f\u0131na yeterli olmaz. Bu temel \u00f6zelliklerle birlikte insan t\u00fcr\u00fcn\u00fcn geli\u015fim seyrine bu minvalde bakmak faydal\u0131 olacakt\u0131r.<\/p>\r\n\r\n\r\n\r\n
\u0130nsan t\u00fcr\u00fcn\u00fc di\u011fer varl\u0131klardan ay\u0131ran en temel \u00f6zellikleri \u015fu \u015fekilde s\u0131ralamak m\u00fcmk\u00fcnd\u00fcr; d\u00fc\u015f\u00fcnce, konu\u015fma, tasarlama, alet yapma, toplumsalla\u015fma, anlam\u0131 olu\u015fturma vb.. \u0130nsandaki bu \u00f6zelliklerin geli\u015fimi milyon y\u0131llara varan uzun bir evrim s\u00fcrecinin sonucu olarak geli\u015fti.<\/p>\r\n\r\n\r\n\r\n
Toplumsalla\u015fmay\u0131, insan t\u00fcr\u00fc i\u00e7in \u00f6nemli bir \u00f6z savunma mekanizmas\u0131 olarak ele almam\u0131z gerekiyor. Bilin\u00e7li biraradal\u0131\u011f\u0131 ifade eden toplumsalla\u015fma, insan t\u00fcr\u00fcn\u00fcn varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrebilmesi i\u00e7in olmazsa olmaz bir anlam\u0131 ifade etmektedir. Toplumsalla\u015fma, insan\u0131n her t\u00fcrl\u00fc sald\u0131r\u0131 ve ya\u015fam g\u00fc\u00e7l\u00fcklerini kar\u015f\u0131lamada en temel yarat\u0131m olmu\u015ftur.<\/p>\r\n\r\n\r\n\r\n
\u00d6nder APO, insanl\u0131\u011f\u0131n geli\u015fim seyrinde \u201ctoplumsall\u0131\u011f\u0131 insan t\u00fcr\u00fcn\u00fcn varl\u0131k ko\u015fulu\u201d olarak de\u011ferlendirir.\u00a0\u00a0Devlet\u00e7i iktidarc\u0131 sistemin geli\u015fmesi beraberinde \u015fiddet ve zor anlay\u0131\u015f\u0131n\u0131 hakim k\u0131lm\u0131\u015ft\u0131r. S\u0131n\u0131fl\u0131 topluma ge\u00e7i\u015f ile beraber insan\u0131n cinsini s\u00f6m\u00fcrmesi,\u00a0\u00a0do\u011fay\u0131, hayvanlar\u0131 ve t\u00fcm insani de\u011ferleri s\u00f6m\u00fcrmesini ko\u015fullam\u0131\u015ft\u0131r. Birey veya toplumlar i\u00e7in zorunlu savunma sava\u015f\u0131 d\u0131\u015f\u0131nda hi\u00e7bir sava\u015f t\u00fcr\u00fcn\u00fc mubah g\u00f6remeyiz. Devlet-iktidar zihniyetiyle y\u00fcr\u00fct\u00fclen sava\u015flar her zaman i\u00e7in topluma felaket ve k\u00f6t\u00fcl\u00fck ve y\u0131k\u0131m\u0131 getirmi\u015ftir. Zor olgusuna (sava\u015fa) ba\u015fvurmak ancak varl\u0131\u011f\u0131n\u0131, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc, onurunu koruman\u0131n ba\u015fka bir yolu kalmad\u0131\u011f\u0131nda bir anlam ifade eder. Bu anlamda, tarihten g\u00fcn\u00fcm\u00fcze kadar y\u00fcr\u00fct\u00fclm\u00fc\u015f olan ve y\u00fcr\u00fct\u00fclen devrimci halk sava\u015flar\u0131n\u0131n \u00f6z\u00fcnde \u00f6z savunmay\u0131 ifade etti\u011fini belirtebiliriz.<\/p>\r\n\r\n\r\n\r\n
G\u00f6n\u00fcm\u00fcz ko\u015fullar\u0131nda kendini var etmenin mihenk ta\u015f\u0131d\u0131r \u00f6z savunma. Her birey, toplum, grup, sistem veya canl\u0131n\u0131n \u00f6z savunma mekanizmas\u0131 olmadan kendini s\u00fcrd\u00fcrebilmesi m\u00fcmk\u00fcn g\u00f6z\u00fckmemektedir. Onun i\u00e7in de hayat\u0131n her alan\u0131nda ve an\u0131nda \u00f6zg\u00fcrle\u015fmenin aktif m\u00fccadelesini vermek, \u00f6zg\u00fcrl\u00fck bilincinin s\u00fcreklili\u011fi i\u00e7inde yap\u0131sal ve anlamsal boyutuyla koruyabilmenin m\u00fccadelesini s\u00fcreklile\u015ftirmek \u00f6nemli.<\/p>\r\n\r\n\r\n\r\n
\u0130nsan t\u00fcr\u00fc ve toplumunun \u00f6z savunma olmadan kendini ayakta tutamayaca\u011f\u0131n\u0131 ifade eden \u00d6nder APO, \u015fu tespiti yap\u0131yor:<\/p>\r\n\r\n\r\n\r\n
“\u0130nsan t\u00fcr\u00fcnde savunma biyolojik oldu\u011fu kadar toplumsald\u0131r. Biyolojik savunma her canl\u0131 varl\u0131ktaki savunma g\u00fcd\u00fcleri taraf\u0131ndan yerine getirilir. Toplumsal savunmada ise, toplulu\u011fun t\u00fcm fertleri ortakla\u015farak kendini savunur. Savunma toplulu\u011fun asli bir i\u015flevidir. Onsuz ya\u015fam asla s\u00fcrd\u00fcr\u00fclemez.<\/p>\r\n\r\n\r\n\r\n
Canl\u0131lar d\u00fcnyas\u0131n\u0131n \u00f6z savunmas\u0131ndan \u00e7\u0131karabilece\u011fimiz di\u011fer \u00f6nemli bir sonu\u00e7, bu savunman\u0131n sadece varl\u0131klar\u0131n\u0131 korumaya y\u00f6nelik olmas\u0131d\u0131r. Kendi t\u00fcr\u00fcnden, hatta ba\u015fka t\u00fcrlerden varl\u0131klar \u00fczerinde h\u00e2kimiyet kurma ve s\u00f6m\u00fcrgele\u015ftirme sistemleri yoktur. \u0130lk defa insan t\u00fcr\u00fcnde h\u00e2kimiyet ve s\u00f6m\u00fcrge sistemleri geli\u015ftirilmi\u015ftir.”<\/p>\r\n\r\n\r\n\r\n
\u00d6z savunmay\u0131 \u201cahlaki ve politik toplumun g\u00fcvenlik politikas\u0131\u201d olarak da tan\u0131mlayan \u00d6nder APO, \u015f\u00f6yle diyor: “Kendini savunamayan toplum ahlaki ve politik vasf\u0131n\u0131 kaybeder. Toplum ya s\u00f6m\u00fcrgele\u015fmi\u015ftir, eriyip \u00e7\u00fcr\u00fcmektedir; ya da direni\u015ftedir, ahlaki ve politik vasf\u0131n\u0131 yeniden kazanmak ve i\u015flerli\u011fe kavu\u015fturmak istemektedir. \u00d6z savunma, bu s\u00fcrecin ad\u0131d\u0131r. Unutmamak gerekir ki, tarihsel-toplumlar uzun s\u00fcredir s\u0131n\u0131fl\u0131 ve iktidarl\u0131 olup, daha uzun s\u00fcre bu \u00f6zelliklerini korumak isteyen g\u00fc\u00e7ler olacaklard\u0131r. Bu g\u00fc\u00e7ler varl\u0131klar\u0131n\u0131 korumak i\u00e7in t\u00fcm g\u00fc\u00e7leriyle direneceklerdir. Dolay\u0131s\u0131yla \u00f6z savunma yayg\u0131n bir toplumsal talep olarak uzun s\u00fcre toplumun g\u00fcndeminde \u00f6nemli bir yer tutacakt\u0131r.”<\/p>\r\n\r\n\r\n\r\n
‘K\u00dcRTLER \u0130\u00c7\u0130N B\u00dcY\u00dcK \u00d6NEMDE’<\/p>\r\n\r\n\r\n\r\n
\u00dcniter devlet ve tek\u00e7i zihniyet ad\u0131na dayat\u0131lan \u00e7ok boyutlu soyk\u0131r\u0131m politikalar\u0131 kar\u015f\u0131s\u0131nda K\u00fcrt halk\u0131 i\u00e7in \u00f6z savunman\u0131n hayati \u00f6nemde oldu\u011funa dikkat \u00e7eken \u00d6nder Apo, \u015fu belirlemede bulunuyor: “K\u00fcrtler a\u00e7\u0131s\u0131ndan \u00f6z savunma ya\u015fad\u0131klar\u0131 somut ko\u015fullara g\u00f6re tarih boyunca hep b\u00fcy\u00fck \u00f6nem ta\u015f\u0131m\u0131\u015ft\u0131r. Neolitik devrimi en derinlikli ve uzun s\u00fcreli ya\u015fayan topluluklar\u0131n birinci elden ard\u0131llar\u0131 olduklar\u0131 i\u00e7in hep sald\u0131r\u0131lara maruz kalm\u0131\u015flard\u0131r. S\u00fcmer uygarl\u0131\u011f\u0131ndan g\u00fcn\u00fcm\u00fczdeki h\u00e2kim uygarl\u0131\u011f\u0131n son hegemon g\u00fcc\u00fc ABD\u2019ye kadar say\u0131s\u0131z uygarl\u0131k g\u00fcc\u00fcn\u00fcn ayn\u0131 b\u00f6lgeye ve topluluklara dolayl\u0131 ve direkt sald\u0131r\u0131lar\u0131 hi\u00e7 eksik olmam\u0131\u015ft\u0131r. Resmi modernitenin son d\u00f6rt y\u00fcz y\u0131ll\u0131k tarihi; \u00e7ok etnisiteli, \u00e7ok k\u00fclt\u00fcrl\u00fc, farkl\u0131 siyasi olu\u015fumlu, \u00f6z savunmal\u0131 toplumu ‘homojen ulus’ ad\u0131na bir nevi soyk\u0131r\u0131ma tabi tutma eylemidir.”<\/p>\r\n\r\n\r\n\r\n
Kapitalist modernite ile K\u00fcrtlerin sadece \u00f6zg\u00fcrl\u00fcklerinin de\u011fil, varl\u0131klar\u0131n\u0131 da yitirme tehlikesiyle kar\u015f\u0131 kar\u015f\u0131ya kald\u0131klar\u0131n\u0131 ifade eden \u00d6nder Apo, savunmas\u0131z kalan toplumun neyle kar\u015f\u0131la\u015faca\u011f\u0131n\u0131 \u015fu \u015fekilde ifade ediyor: “Siyasi s\u0131n\u0131rlar i\u00e7inde \u2018tek dil\u2019, \u2018tek ulus\u2019, \u2018tek vatan\u2019 yaratma program ve eylemi, o s\u0131n\u0131rlar dahilindeki di\u011fer diller, uluslar ve vatanlar\u0131n ink\u00e2r ve imhayla kar\u015f\u0131la\u015fmalar\u0131na yol a\u00e7m\u0131\u015ft\u0131r. K\u00fcrtler zorla b\u00f6l\u00fcnd\u00fckleri t\u00fcm vatan par\u00e7alar\u0131nda, ulus-devletler taraf\u0131ndan ink\u00e2r ve imha s\u00fcrecine al\u0131nd\u0131lar. Hegemon g\u00fc\u00e7ler taraf\u0131ndan desteklenen ulus-devletler K\u00fcrtleri ve K\u00fcrdistan\u2019\u0131 tasfiye etmeyi temel politika bellediler. Yetersiz kalan \u00f6z savunma direni\u015fleri k\u0131r\u0131l\u0131nca, s\u0131ra toplumun \u00e7\u00f6kertilmesi ve \u00e7\u00f6zd\u00fcr\u00fclmesine, asimile edilerek tasfiyesine geldi.”<\/p>\r\n\r\n\r\n\r\n
Savunmas\u0131z bir halk\u0131n sorgulama g\u00fcc\u00fcn\u00fcn olmay\u0131\u015f\u0131 vahim sonu\u00e7lar\u0131 do\u011furur. Kendili\u011finden kopu\u015fun bu denli kolay oldu\u011fu bir halk\u0131n modern toplumlara, ulus-devlet toplumlar\u0131na has bir bi\u00e7imde vatan\u0131n\u0131, ekonomisini, \u00f6zg\u00fcr ya\u015fam\u0131n\u0131 ve kimli\u011fini savunmas\u0131n\u0131 beklemenin nafile bir \u00e7aba oldu\u011funa vurgu yapan \u00d6nder APO, “Emperyalizm ve s\u00f6m\u00fcrgecilik hep savunmas\u0131z toplum ve bireyler olu\u015fturma pe\u015findedir. T\u00fcm g\u00fcc\u00fcyle bunu ger\u00e7ekle\u015ftirmeye \u00e7al\u0131\u015f\u0131r. K\u00fcrtlerin durumu s\u00f6z konusu oldu\u011funda durum daha da vahim bir hal al\u0131r. K\u00fcrtler sadece toplumsal varl\u0131\u011f\u0131n\u0131, vatan\u0131n\u0131 ve \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc savunamaz durumda b\u0131rak\u0131lmam\u0131\u015flar, ayn\u0131 zamanda kendilerinden korkan, ka\u00e7an ve utanan bir konuma d\u00fc\u015f\u00fcr\u00fclm\u00fc\u015flerdir” diyor.<\/p>\r\n\r\n\r\n\r\n
Zeryan Fara\u015fin<\/strong><\/p>\r\n","protected":false},"excerpt":{"rendered":" \u0130nsan topluluklar\u0131nda \u00f6z savunma \u00d6z savunmay\u0131 canl\u0131lar\u0131n varl\u0131klar\u0131n\u0131 korumak i\u00e7in g\u00f6sterdi\u011fi do\u011fal bir refleks etki-tepki olarak ele almak tek ba\u015f\u0131na yeterli olmaz. Bu temel \u00f6zelliklerle birlikte insan t\u00fcr\u00fcn\u00fcn geli\u015fim seyrine bu minvalde bakmak faydal\u0131 olacakt\u0131r. \u0130nsan t\u00fcr\u00fcn\u00fc di\u011fer varl\u0131klardan ay\u0131ran en temel \u00f6zellikleri \u015fu \u015fekilde s\u0131ralamak m\u00fcmk\u00fcnd\u00fcr; d\u00fc\u015f\u00fcnce, konu\u015fma, tasarlama, alet yapma, toplumsalla\u015fma, anlam\u0131 olu\u015fturma […]<\/p>\n","protected":false},"author":34,"featured_media":16586,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[52],"tags":[],"class_list":["post-15875","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-egitim"],"_links":{"self":[{"href":"https:\/\/yps-online.org\/tr\/wp-json\/wp\/v2\/posts\/15875","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/yps-online.org\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/yps-online.org\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/yps-online.org\/tr\/wp-json\/wp\/v2\/users\/34"}],"replies":[{"embeddable":true,"href":"https:\/\/yps-online.org\/tr\/wp-json\/wp\/v2\/comments?post=15875"}],"version-history":[{"count":3,"href":"https:\/\/yps-online.org\/tr\/wp-json\/wp\/v2\/posts\/15875\/revisions"}],"predecessor-version":[{"id":16587,"href":"https:\/\/yps-online.org\/tr\/wp-json\/wp\/v2\/posts\/15875\/revisions\/16587"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/yps-online.org\/tr\/wp-json\/wp\/v2\/media\/16586"}],"wp:attachment":[{"href":"https:\/\/yps-online.org\/tr\/wp-json\/wp\/v2\/media?parent=15875"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/yps-online.org\/tr\/wp-json\/wp\/v2\/categories?post=15875"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/yps-online.org\/tr\/wp-json\/wp\/v2\/tags?post=15875"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}